A SERMON Preached at the Funeral of Mr. Nathaniel Ask, Late Rector of Somerford Magna in North-Wilts.  
By John Clark.  2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from heaven. 
LONDON, Printed for George Swinnock at the Crane in Cheap●side, over against Merc●●s-Chappel, 1676.   

To his highly valued Friend M rs. Anna Ask, late Wife of the Reverend Mr. Nathaniel Ask, Rector of Somerford-Magna.  
Dear Madam,  
YOur deceased Husband was pleased that I (amongst many others much more worthy than myself) should preach his Funeral Sermon, and now at your request I have published it: Not that I am in the least ambitious of being in Print, but would rather decline it. Madam, I am very sensible of all your civil Favours, yet would much more willingly have taken another opportunity to express my thankfulness then this; but since you were pleased to lay your Commands upon me, I readily submit. I must confess both the matter and method to be plain, and not in the least worth your Acceptance; but I well remember the saying of one that otherwise could speak in an eloquent stile, (which was this) That it is better that Grammarians should reprehend us, then that the people should not understand us. This Sermon was preached principally before a Country Auditory, although I must confess there were many of my Reverend Brethren there, but they were the fewest in number; and I did endeavour to suit my discourse to the most, and not the least of those Reverend persons, who understood matters of this nature much better than my unworthy self. Madam, I desire not to exceed the bounds of an Epistle, so as to make the Porch greater than the Building, but in few words to conclude myself,  
Your faithful Friend and Servant, J. Clark.   

To the Parishioners of Somerford-Magna in North-Wilts.  
THe uncharitableness and unfaithfulness of Relations concerning this Sermon, have at last constrained my Publication of it; choosing rather to suffer the severest Censure of a Just eye, than the unworthy distempers of unkind Tongues. This Sermon was Preached at the Funeral of your late deceased Pastor; although I confess all was not then Preached that is now Published, yet I do assure you all is Published that was then Preached, and is very faithfully and fully related in this Copy. The God of Peace teach us the things that make for truth and peace, and to lay aside Slandering and Lying: For the first of these sins, which too too many are guilty of in these our days, read that dreadful Curse mentioned Deut. 27.24. Cursed be he that smiteth his neighbour secretly; this was one of the Curses that was to be read by the Levites in the hearing of all Israel under the Law, and all the people were to say, Amen. Now for that other sin of Lying, let me beg of you to take the advice of the Apostle, Ephes. 4.25. Wherefore (saith the Apostle) putting away Lying, speak every man truth with his neighbour. I have observed these two sins too frequent amongst some of you, especially of your late deceased Pastor, which makes me thus free with you.  
I am your well-wishing Friend and Neighbour, Jo. Clark.   
Philip. 1. vers. 23. For I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better. 
I Cannot say these words were the choice of our deceased Brother, but they were frequent in his mouth some few days before he died, which was the grand motive of my choice of them. Great was the straight that the blessed Apostle was in, he was divided betwixt two Affections, carried to different Objects, and they were in a manner contrary each to other: The Question was, Whether to live in the Flesh, or in the Body, were profitable for St. Paul? And what to choose, Life or Death, he for the present knew not. Great was his love to the Philippians, greater was his love to Christ; one while he was drawn with a desire to be with Christ, far remote from the Philippians, another while he was drawn with an earnest desire to abide with his beloved Brethren here upon Earth, and to be for some time removed from Christ; the great necessity of his Brethren did move him to desire the later; his great love to Christ did persuade him to long for the former. Now betwixt these two different Affections (which were contrary each to other) the Apostle had a great Conflict: And such was his perplexity, that he knew not which way to turn himself, he was at a straight what to make choice of; he was (as I may so speak) as Iron betwixt two Lodestones, drawn this way first, and then that. We read of Jehoshaphat and the people, 2 Chron. 20.12. that they were in a great strait, for the Text saith, They knew not what to do. And we read that King David was on a time in a great strait, 2 Sam. 24.14. But now much different was the present perplexity of this our Apostle, and that of David: david's was in regard of evils proposed, this was for the enjoying of good. David's great strait was concerning an evil which could not be avoided, but the Apostles was free and voluntary. David's perplexity somewhat concerned himself, the preventing of his own evil; but now the Apostles was for the good of others, which was joined with his own hurt.  
Behold here, as in a transparent Glass, a heart truly Apostolical; wherein he made known at once both his great love to Christ, desiring to be with him; and withal his great love to his Brethren, willing to abide with them for their profit.  
I shall confine my discourse to the later part of the words: And therein consider St. Paul's desire in regard of himself; and from thence take notice, First, of the desire itself, and that was, To departed, or die. Secondly, a forcible Reason employed of this his desire, for than he should be with Christ. Thirdly, his opinion or judgement of that Estate, To be with Christ is far better, or best of all.  
Here are several Observations or Doctrinal Conclusions that are clearly deducible from these words which time will not permit me to prosecute. I shall therefore present you but with one, wherein I shall endeavour to comprise the sum and substance of my Discourse at this time: And that is, from St. Paul's desire itself, wherein Note,  
Doct. That Believers have in them a willing expectation and desire of Death.  
The rise of this Observation is clear enough: For one spirit works in all God's people, and brings forth like effects, although not always in the same measure. That therefore which is true in St. Paul, (viz.) That the coming of death was expected and desired by him, is in some degree, sooner or later, verified in all that are the Lords. We may see a lively instance of this in old Simeon, Luke 2.29, 30 Lord, now lettest thou thy servant departed in peace according to thy word, for mine eyes have seen thy salvation. St. Paul likewise avers the same of all true Believers, 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from heaven. And that they are rather willing to be absent from the body, and to be present with the Lord, according to that of 2 Cor. 5.8.  
Now there may be several Reasons given for the ground of this Doctrine, that you may the better believe it. As,  
First, Because Believers know and are well assured, that the day of death is better than the day of a man's birth, Eccles. 7.1. When a man is born he comes into misery, a world of misery; what tongue is able to express the internal and external troubles of this life? I could enumerate in divers cases, both as to the one and other, but I pass them over. Now death puts an end to all these miseries to God's people; and therefore no wonder that the Servants of God have in them such a willing desire after death.  
Secondly, Because a faithful Soul when it departeth is immediately after death with Christ: I desire to departed and to be with Christ. And thus saith the Apostle it is Melius, it is better; yea, it is Multo melius, it is much better; nay yet again, it is Multo magis melius, (we must bear with St. Paul's incongruity of speech) it is much more better to be with him. And to the same purpose speaks the same Apostle, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. Believers, the Children of God, are most miserable, that is, if in this life, in this world, only for the present we have hope and confidence in Christ, and the height of our confidence reach no further, than we, we poor Christians, we the Faithful in the world, we of all men are most miserable, yea, we are more miserable than any other men.  
Thirdly. Again, Believers have in them a willing expectation and desire after death, because they have hope in their death; Prov. 14.32. The wicked is driven away in his wickedness; but the righteous hath hope in his death. It is by death Believers come to be partakers of the object of their hope. The time when the righteous hath hope is in his death. In the evil day, in time of greatest disconsolation; when Friends stand weeping and wring their hands; when speech, sight, senses, strength fail; when riches will not profit a man; when Physicians are of no value; when all creatures prove miserable Comforters; and when all human helps fail, then, then is a Christians Soul full of hope, and may comfortably use this motto, Spero meliora. Though I leave loving Friends, near and dear Relations, many outward comforts and enjoyments, yet I hope to enjoy and inhabit an house not made with hands, eternal in the heavens, whose builder is God. So that Believers upon this ground are willing to die, because they have hope in their death.  
Fourthly. Again, Believers have in them a willing desire of death, because here they look upon themselves but as Pilgrims and Strangers: They are in this world, but not of this world; for Heaven is a Believers proper Country, and a Believers desire is after this Heavenly Country, Heb. 11.16. But now they desire a better country, that is, an heavenly. A wicked man's Country is here below; here he lives, and here he desires to live. An Unbeliever is a Citizen of the world, Terrae filius, a Son of Earth, he is one that minds only Earthly things; his delights, his contentments, his portion, his happiness are in this life; see Psalm 17.14. and there you will find it so. But now a true Believer is a Citizen of Heaven, a Free-Denizen of that Country where Jesus Christ is at the right hand of God. Believers do disclaim and disown the World as none of theirs: The World accounts them as Strangers, and so they account themselves. And as they disclaim the World, so they lay claim to Heaven; We desire, say the Apostles, 2 Cor. 5.2. to be clothed upon with our house which is from heaven: And indeed there is nothing that a Christian hath that is worth the having, that he hath as a Christian, but it is in Heaven, (as is well noted by a Reverend Divine) Houses, 
Mr. Jer. Dike.  Lands, Possessions, Goods, Riches, Honours; these men have not as Christians, but as men; these are common to Heathens with Christians. But there be many excellent things that belong to Christians as Christians; and all these things are above in Heaven: Our Father is in Heaven, Mat. 6.9. Our Father which art in heaven. Our Mother is in Heaven, Gal. 4.26. But Jerusalem which is above is free, which is the Mother of us all. Our elder Brother and Head is in Heaven, Ephes. 1.20. He raised Christ from the dead, and set him at his own right hand in the heavenly places. Our Inheritance is in Heaven, 1 Pet. 1.4. To an Inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. Our Mansion house is in Heaven, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Our Substance is in Heaven, Heb. 10.34. Ye have in heaven a better and an enduring substance. Our Hope is in Heaven, Col. 1.5. For the hope that is laid up for you in heaven. Now if all these be in Heaven, where should Believers be but in Heaven also, and have a willing desire of death to be with their Father, and with his Son Jesus Christ?  
Fifthly, Lastly, Believers have in them a willing desire of death, because it is better to be with God then with men; better to be in Heaven then on Earth; in a state freed from sorrow, sin and temptation, than in a state subject to them all: for as holy Job speaketh, chap 14.1. A man that is born of a woman is of few days, and full of trouble; but a few days, and those days full of trouble. But now blessed are the dead which die in the Lord, for they rest from their labours, and their works follow them: Here the people of God labour for rest, I, but when they come to die, they rest from their labour, Rev. 14.13. Now they rest from their labours in as much as all tears are wiped from their eyes: No more death nor sorrow; no more aches, pains, Agues, Fevers, Consumptions nor pain doth take hold of them; and therefore no wonder upon this ground also, that Believers have such a willing desire and expectation of death.  
Objection. Here some may object, That we see in many good Christians a fear of death, and a desire of life: And I myself, (may some poor doubting Christian say) do find that I am apt to tremble at the thoughts of death. How should not death then be rather a day of misery to be trembled at, than a day of happiness to be longed for?  
Answer. To this I answer, That we are to distinguish concerning death: For death is considerable two ways, (which is a common distinction we give of death:) First, as it is in its own nature; Secondly, as it is altered by Christ. In the first sense it is true, That death is the very Suburbs and the Gates of Hell, and a day to be trembled at rather than longed for. But now in the second sense, Death it ceases to be a plague, and becomes a blessing, in as much as it is even a door opening out of this world into Heaven. Now Believers look not upon death simply, but upon death whose sting and venom is plucked out by Jesus Christ, and upon that account it is exceeding comfortable Christ's victory over death, may serve for the incomparable comfort of all true Believers. Yet further I answer, That there are two things considerable in every Christian, Flesh, and Spirit, Corruption and Grace, and the best of God's Servants have many inward perplexities at some times, and doubtings of God's love and favour: For it is a known truth which our Saviour delivers, Mat. 26.41. The spirit is willing, but the flesh is weak: And as in all other good purposes there is a combare betwixt the Flesh and the Spirit; so there is in this betwixt the fear of death, and the desire of death; sometimes the one prevails, and sometimes the other, but yet always at last the desire of death doth get the victory. I must confess many times, that worldly respects do often prevail with the dearest of God's children; care of Wife and Children, and the like, but these are their infirmities; and as other infirmities die in them by degrees, so these also at last are brought under: And the Servants of God being brought clearly to see the happiness into which their death in Christ shall enter them, do here with St. Paul desire to departed, that they may be with Christ, which is far better, or best of all.  
Thus have I endeavoured to make good the truth of this Doctrinal Proposition, (viz.) That Believers have in them a willing expectation and desire of death, with the grounds and Reasons thereof: There remains nothing but the useful Application unto our Souls.  
1. Use. And the first Use is by way of Information. Here we may be informed of the different state and contrary condition of good and bad men, of Saints and Sinners, of such as fear God, and of such as fear him not, when they come to die. A good man doth willingly resign his Soul to God who gave it; but a bad man is so far from desiring of death, that he cannot so much as think of death or Hell without a great deal of terror and fear. The very thought of death to wicked men, is like the Handwriting against Belshazzar upon the wall, which was very terrible and amazing. But now with good men death makes way for their eternal happiness. Though I walk in the vale of the shadow of death, saith holy David, Psal. 23. yet will I fear none ill. St. Cyprian speaking of the nature of death to Believers, saith, it is Janua vitae, Victoria belli, Portus maris, the Gate of Life, the Victory of War, the Haven of the Sea. Death to God's people, is as the Angel was to St. Peter, to fetch him out of prison, and set him at liberty, Acts 12.7. or as Pharaoh his Messenger was to Joseph, to remove him out of the Dungeon into Pharaoh's Court, Gen. 41.14. where he was highly advanced to honour and dignity. Believers are willing to die, because death puts an end to sin; not only to the Dominion of sin, but also to the very Being of sin; sin shall never molest them any more; when death comes they shall sin no more, nor sorrow no more, they shall go to that place where all tears shall be wiped away from their eyes, and live with God and Christ, with Angels and Just men made perfect for evermore.  
2. Use. The second Use is by way of Reprehension. This may serve for a just reproof of them that are altogether unwilling to die: But come now and let us reason the case together; What person is there amongst us, that if he were clothed only with ragged and much worn , would not be willing to be unclothed of them, and to be clothed with better? And what else is this mortal and corruptible body, but as ragged and rotten  wherewith we are clothed? Why then should we not be willing to be shifted of these , of this mortal and corruptible body, and to be clothed with our house which is from Heaven, even with incorruption and immortality? Again, what person is there amongst us, that if he were in Prison, would not be willing to be set at liberty? or being in a place where he is but a Stranger, would not be willing to be at home? And what else is this sinful Body, but as a prison of the Soul, wherein the Soul is so shut up, that it hath small liberty until it return to God who gave it? Or what else indeed is this world, but as a place wherein we wander as Pilgrims and Strangers, and have no abiding City? Why should we not then be willing to remove out of this prison of the body, and to be received into the glorious liberty of the Sons of God? or to lose Anchor from this Land wherein we are but Strangers, and by death to sail towards Heaven, where our home and abiding City is? My Beloved, it were well that Christians would meditate much on Heavenly Glory: God hath revealed this Glory to the Elect, and their interest in it, that their thoughts might continually dwell upon it. It will be very profitable for Believers to muse much on the happiness of the other world: as, First, it will abate our thirst after Worldly Glory: Secondly, it will make Sufferings light: Thirdly, it will make us much more serious in Duties of Religion: Fourthly, it will make us, with St. Paul, more desirous of death. First, if Christians did but much meditate on this Celestial Glory, it would make them undervalue the transitory Glory of this World. How comes it to pass that Earthly Glory is so much affected, but because Heavenly Glory is so little regarded? It is the Apostles grave advice to Christians, Col. 3.2. To set their affections on things above, not on things on the earth. One hours musing on the Glory that is above, would cause the Soul to be as a weaned Child, to the Glory that is below. When a man hath seen the glory of a King's Court, he contemns all that ever he saw in a Country Cottage. A Christian that hath this Heavenly Glory before his eyes, will quickly cast the best of Earthly Glory behind his back. Secondly, if Christians did but consider much of this Heavenly Glory, it would enable them to bear with patience the greatest Sufferings of this present life. I reckon (saith the Apostle, Rom. 8.18.) that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us. He that hath his thoughts much on the Crown of reward, will despise the ignomine and shame of the Cross. Moses when he had by an eye of Faith looked a while on the recompense of reward, chose affliction with the people of God, rather than the great preferment of Pharaoh's Court. Reproach for Christ was preferred to the treasures of Egypt, because he had a respect to the recompense of reward. And Christ himself, who is far greater than Moses, for the joy that was set before him, endured the Cross and despised the shame. Ille moeret si sibi male sit in seculo, cui non potest bene esse post seculum. The ill being of this life is not greatly sadning to that heart that knows it shall have a well being in the other life. The holy Martyrs did cheerfully kiss the Flames, because they had their thoughts on that Glory which was far brighter than those Flames. Thirdly, if Christians did but muse much on this Heavenly Glory, it would make them more exact in all the Duties of Religion, as to the real performance of them: For that Christian will be most abundant, and most serious in Duties, who hath his eye in Heaven while he is performing of them. No Saints will have so exact conversations on Earth, as those that have their conversation most in Heaven. We know what the Apostles advice to Christians tend to, 1 Cor. 15.58. That they would be steadfast and unmovable, always abounding in the work of the Lord, because they know their labour is not in vain in the Lord. Some few serious thoughts of Heaven would shake off laziness, and work heart-enlargement in all the Services we do for God. Fourthly, if Christians did but much think of this Heavenly Glory, it would make them more desirous to be in the possession of it. He that by holy meditation lives much in Heaven, will be weary of living long on Earth. When the blessed Apostle St. Paul thought of being with Christ, he desireth a present departure, as in the Text. And so, many of the Fathers, when they did meditate on their Heavenly Country, thought they had continued long enough in their Earthly Country. So that from what hath been said of this Heavenly Glory, and the great profit and advantage that comes to Believers by meditating thereon; and that death puts them into the possession of that Glory, methinks many Christians should not be so unwilling to die, as sometimes they are.  
3. Use. The third Use is by way of Exhortation, not to fear death. Too much fear of death, argues want of Faith. Why should we be afraid of that which is a part of our portion? why should Christians be afraid of that which is their best Friend? When death was in Satan's hand, it was our Enemy; but now it is in Christ's hand, it is our Friend. I confess Nature will be Nature still, and death is a dissolution, and so the enemy of Nature, the last enemy, as the Apostle calls it, 1 Cor. 15.26. I but though it be an enemy, yet it is a Conquered enemy. Wherefore then should we so much fear it? I shall offer two Considerations to keep us from the fear of death. First, consider to be under the slavish fear of death, is an uncomfortable estate; the Apostle calls it a bondage, Heb. 2.15. which shows the uncomfortableness of it. The Apostle saith, by the fear of death they were held in bondage all their life long. Secondly, consider your Covenant, interest and relation shall secure your hearts against the fear of death. They should not fear to live, nor yet to die, who have God to be their God, 1 Cor. 15. for the sting of death is gone, it is taken out by the death of Christ. Death separates soul and body, but it can never separate Believers from the love of God. And this the Apostle assures us of, Rom. 8.38, 39 For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come; Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. My Beloved, the Covenant of Grace holds beyond death; it doth not bring Believers only into a present enjoyment of God, but it is to bring them into a full, perfect and everlasting enjoyment of God in Glory for evermore. The Covenant of Grace yields Christians the least part of their good, of their portion, of their happiness in this life: The greatest and fullest portion of good promised unto Believers by God in the Covenant of Grace, lies in the arrears, in the referves, in the full possession of the inheritance after death. And then why should Christians fear to die, and go to take a full possession? why should Believers fear to die, and to enter into the joy of their Master? why should they fear to die, and go home to receive all the desires of their hearts, and all the eternal preparations of glorious blessedness for their Souls? I beseech you therefore that you would well ponder these things against those dismal times wherein death may be represented unto us as an ugly and grim thing: It is so to Nature indeed; but to Faith death is become very amiable, (as I have formerly told you.) There is nothing in the world that doth us so much good as death; for it is the best Physician; It cures all diseases of Soul and Body, and therefore why should we so much fear it? Now therefore for ever blessed be God for Jesus Christ, that hath made in him even death, the bitterest thing of all, to be sweet and pleasant to us.  
4. Use. The fourth Use is by way of Direction, that we may (with St. Paul) be willing to die. First, let us labour to get an interest in Jesus Christ; and when we have so done, let us value the Lord Jesus Christ more than ever we have done, even because he did shed his most precious blood to redeem our Souls. Had it not been for Jesus Christ, we had been under the power of Death and Hell to this very moment: Christ suffered death to deliver us from death; Christ bare wrath to deliver us from wrath. And let us dispute what we will, we shall never find pardon of sins, or peace with God, but by Christ: his name only is the Prince of Peace; Christ only is the Mediator of Peace; Christ only reconciles God and Sinners: So that then we can never be happy either in life or death, without an interest in Jesus Christ. Secondly, if we would, with St. Paul, be willing to die, than our great care must be to get our sins pardoned; for if once our sins are forgiven, than nothing which befalls us in life or death shall ever be an evil or hurt. Whatsoever state the unpardoned sinner is in, it is a cursed estate to him: his life is cursed, and his death is cursed. But now when sins are forgiven, the sting, the poison, the curse is gone, and nothing is for evil to such a person: if he lives, life shall be a blessing; and if he dies, death shall be a blessing. So that we can never have any true or real comfort when we come to die, unless we are assured by the Spirit of God that our sins are pardoned. Much more I might add; but so much for the words of the Text.  
I know you expect something from me as to this providence which hath occasioned this Funeral meeting. Funeral Sermons are not comforts to the dead, but helps to the living; it is for their sakes that survive, that God hath given these occasions. The cause of our meeting at this time, is to perform our last office of love to our deceased Brother, the late Reverend Rector of this place.  
I could speak largely of his Birth and liberal Education, and therein tell you he was descended of a very ancient Family in the North parts of England. His Coat of Arms (of which you have a view) doth sufficiently demonstrate the Antiquity of his Family; but this being the proper office of an Herald, I forbear to speak further to that. His life of late years, especially since he came to this place, hath been attended with much trouble: Not that he hath been the cause of it, (as some of his professed Enemies would make the world believe) for myself and several others have again and again heard him declare, He never in the course of his whole life was Plaintiff but in two Causes, and but one of them tried: And to defend himself may well allow of a better construction than altogether Contentious. Now in what I speak of him, as a man he had his human frailties; but as a Christian, and one that knew so much as he did, I hope he did bewail them. And I pray, which of us all are without our faults? Who can say, I have made my heart clean, I am pure from my sin? Pro. 20.9. I, indeed which of us all can say this? I know some there are that talk much of a State of perfection on this side the Grave, but alas experience tells us the contrary, and that all our perfection is to bewail our imperfections, that we cannot walk more closely with God. I am persuaded thus far of him, (and without breach of Charity I speak it) That had he met with a more obliging people, he might have proved a more useful Pastor. God was pleased to exercise him with a long and languishing Sickness, which at length ushered in his Death. I could not but take notice, that in the extremity of his Sickness, God was exceeding merciful unto him, even to the last, in continuing his memory and senses. I was with him several times in his Sickness, but more especially the Wednesday before he died, and then had some private conference with him, in which I received much satisfaction from him. He then (and at other times) told me, he forgave all the World, and solemnly and seriously took the Sacrament of the Lords Supper upon it, He told me, he wholly relied upon the merits of Christ for Salvation; adding withal, that he did really by Faith apprehend that infinite satisfaction in the blood of Christ, as did fully answer all his fears, and resolve all his doubts. He knew and was well assured, that the greatest of Sinners might be saved by that blood, and that the least of Sinners could not be saved without it. He died in the Faith of the Church of England as it is now by Law established, he owned the Doctrine and Discipline thereof, and withal wished peace and prosperity to it.  
He was a careful provider for his Wife and Children, and (considering his extreme Sickness at times) he had a tender regard of them, which he did fully manifest towards his dear Wife at his death, having that confidence in her, that he left the sole management of his Estate to her prudent care. To conclude all, he had the charity to forgive all, and we ought as Christians to have the charity to forget all. In few words, to such of you as were his professed Enemies, let me bespeak you of having a care of rash judging of him, as to his future and final estate; for it was in the power of God to save him, and which of you all dare say it was not in his purpose. Now if any person shall charge me with flattery in what I have spoken of our dear Brother, I shall answer them in the words of St. Paul, Rom. 9.1. I say the truth in Christ, I lie not, my conscience also bearing me witness, that in what I have spoken of him is agreeable to Christian Faith and Charity.  
FINIS.